 We're going to start with a question. Questions like this. When you look at Asius Chael, which is what we've seen Friday night, an Asius Chael, it says it describes all the attributes of this Asius Chael, this woman of Valor. And it says, vatischak liyom acharom. She laughs at the last day. The last day meaning the last day of life. She laughs at death. The yom acharom, the last day of your life. The day someone's going to die, this doesn't make her nervous at all. As a matter of fact, not only is she sad at the concept of someone dying, vatischak. She laughs at this whole concept of death, vatischak liyom acharom. So our questions, we have three questions on there. Number one, why is she laughing at death? Death is not funny. Death is not happy. Death is seemingly sad. Why is she vatischak? She's laughing, schoak, why is she laughing at death? Why is it specifically seemingly the Asius Chael? It seems that, again, it's listing attributes specifically of this woman of Valor. So why specifically is what's said about women and this Asius Chael that gives her the ability to laugh at death? And what does that have to do with Friday night? Why are we seeing this Friday night? Yeah, well, that's where you're eating meals together. So you're all together. But theoretically, you should be eating all your meals together. So what connection does this have to specifically Friday night right before we make kiddish and hamozi? So why is she laughing at the day of death? Why is it specifically this Asius Chael laughing at death? And what's the connection to Friday night as a prelude right before we make kiddish and make hamozi? Come on. So what is shchok, cichok, or shchok, laughter, right? When we laugh at something, laughter is always, what's funny? Funny is when something goes, mama's the opposite of what you would think. Where do we find laughter in the Chomish? Well, Yitzchok, the very first Jewish child to be born, Abraham calls him Yitzchok. From the word shchok, laughter, kala shomea, Yitzachakli. Whoever hears that I, who was 100 years old and my wife was 90 years old, whoever hears that I and a baby is going to laugh. Why do you laugh? Because it's like 100 years old, you don't expect it. They're like, whoop, out of the ordinary, and you laugh because that just wasn't expected. Just sort of caught you by surprise, right? Same as the wonderful Hirsch. That's exactly the whole concept of the Jewish people. The first child born was called Yitzchok. Why did God wait that Abraham should be so old and everyone should laugh at it? Symbolic of the survival of the Jewish people. Jewish people consistently, just when everyone thinks we're gone, just like Abraham is a nice guy, monotheism, but he's 100, the whole show's over. It's going to die with him. Surprisingly, laughingly, he has a kid. That's the symbol of the entire history of the Jewish people, just whatever and things were gone. Bam, there we are again. But Shchok is laughter. That's what the joke is all about. I just spoke about this in the Shabbatot a little while ago. And since this is Shareh Tfilah, I must give a kind of a review. I used an example, so I'll give you an example. One of my favorite, you know, funny lines of like, I don't know where, and it's actually, I heard this from Rabbi, he used it once, Rosh Hashanah, but I've used it consistently. It's all in the telling, right? But he tells the story of the kind of these three guys that are on their way up to heaven, right? There's an Italian, a Frenchman, and a Jewish guy and they get up to heaven and they're being judged. And the Frenchman goes first and he sees while laid out in front of them this big, beautiful meal with like French croissants and wines and cheese is unbelievable. And he said, that's for me. And the good Lord says, well, you know, you really don't deserve it. He said, yeah, I know. He said, but here's the deal. The meal starts at five o'clock and five o'clock we're gonna throw you into a boiling hot vat of French onion soup. You live through that, you're gonna be in there for a minute. You live through that, you're gonna have the meal. Oh no, man, I can't do that. Okay, calls in the Italian guy. The Italian guy says, it's a beautiful meal but in this pasta there, it's unbelievable. And he says, wow, this is all for me? And he goes, well, you know, you know, he says, yeah, yeah, okay. So once a night, he says, well, we're gonna throw you in at five o'clock exactly. You're gonna throw into a boiling hot vat of Minestrone soup. You live through that, you get the meal. And he said, I can't do that. Next comes in a Jewish guy. He sits there, it's unbelievable, there's shalt and there's kogel and there's kiske and there's four types of airing and there's single malt scotch. It's like, does everything you can, caulk kiske, right, it's all there. And he says, okay, very funny, I don't deserve it, what's the deal? Right? So the good Lord says, well, listen, here's the deal at exactly five o'clock you're gonna be thrown into a boiling hot vat of chicken soup. You live through that, you're gonna have it. He says, fine, no problem. The other guy says, what are you doing? Well, I'm boiling hot vat of chicken soup. You're not gonna make it. He said, I've been to these things before. First of all, five o'clock is never five o'clock. Second of all, the soup's never hot. Because I've used that for many people attitude on Judaism, like you just want to get away with a minimum and if you just wiggle your way out of it you'll pull it off and you'll be okay. But it's a joke, it's not what you expect. Laughter is not what you expect. They asked the rhombom, they asked my monadies, is there any way we can see within this world any hint or illusion to the concept of Tchiasa Mace in the resurrection of the dead? We believe that there's gonna be a resurrection of the dead. The world is just for 6,000 years for the 7,000 Shabbat in the era of the Messiah. And then after that there'll be an era of Tchiasa Mace in the resurrection of the dead, which whatever that means, right? He says, is there any illusion to that? Do we see any hint to that in the world? Says the rhombom, yes we do. We see that in the birth of a baby. Says Rabbi Tats, Rabbi Dr. Akiva Tats on that. He says, if you know anything about the birth of the baby said, medically said, they figured it out, there's 25 things that are wrong about this entire birth process. Meaning there's 25 factors that the baby needs to stay alive in the womb, all of which would kill it if it would be outside. The baby has no lungs, the baby's under water. The blood's going in the wrong direction, there's a hole in the heart. There's tons of things going on that it needs to survive in the womb. But it's the exact opposite of what's gonna need, it's gonna need when it gets born. And when it gets born, what happens is it essentially dies. Cause everything reverses instantaneously, the baby comes out, billows clamp, and all of a sudden lungs start opening up which would have killed it inside the womb. The blood starts going the other way and the hole in the heart closes up cause the blood has to start circulating within the body, so the hole has to close up. The baby eye gets purple and can barely breathe and then everything switches and it's reborn. It's the resurrection of the dead. Cause the baby inside the womb is actually dead outside. And when it comes outside it's dead for a few milliseconds and everything flips and then it's alive. And what does the mother giving birth do? She's screaming in pain, she's in huge pain and she's crying in pain as the birth process is happening. Baby comes out and it's blue, bam, boom! Baby starts crying and what does she do? She starts laughing cause it's birth. She understands the concept that life is temporary and that death leads to birth. When we die, our bodies are dying. Our souls are reborn in a better place. The Ibn Ezra asked the following question. This was actually asked to me. It says how can we think of a question box where it's like a decorated shoe box that kids can put in questions anonymously. We would open it up, we would answer the question. I opened it up once, it was ninth grade, grade nine. And there was a question, so it says like this. If everything that God does is for the best so when someone dies, why are we sad? It's for the best. Hey, my grandfather died. Yes, it's for the best, but everything God does is for the best, right? My little brother's got it all over my cement truck. Everything God does is for the best, why are we sad? Why are we sitting in Shiva? Everything God does is for the best. So asked the kid. So I read the question. Of course, the girls were excited. I said, it's an Ibn Ezra. The Ibn Ezra himself, a great commentary on the Chumash, a Spanish commentator on the Chumash. Asked that very question. On the public body of a Temel Hashem al-Okecha, he asked that question. And he says like this, he gives a great muscle. Said, you have two best friends. They grow up in some little town and nowhere, right? And once he's going to school and he's studying, but there's no positions like that in this little town. But he's studying away. And he stands on his resumes. And like for years, he's studying and he's waiting and all of a sudden he gets the letter back. He got the job of his dreams exactly fitting what he's been training for, exactly it out in the big city. You go to the train station to see him off. How do you feel? Would you tell him not to go? He's been training for this for his whole life. This is what he's been preparing for. This is the pinnacle. He's been waiting for this. It'll finally work. He got it. You tell him not to go. That's the show. You're happy for him. You're sad. You're going to miss him. It's going to be boring. It's going to be a little bit lonely. But you would never tell him not to go. It's the best thing that ever happened to him. Then the shum has been training for this on earth by doing good deeds. When it dies, so it probably gets the stupid body the heck out of the way and it can go up to the world to come and reap its great rewards. So it is good. We're just lonely because I really liked my father and he was a really nice guy and he was really very helpful and it's a little hard to manage without him. So I am sad for myself because my life's a little stinkier but it really was the best thing that could have happened. I'm happy for him. Death is rebirth to something greater. Just like a baby being born is really a death with a rebirth to something greater. And therefore the Asheschio, the woman of valor, the women who understand this concept by the very monthly cycle of blood dying, blood cells dying and then regenerating so you can give birth again. That very concept, right, is part of what women can do unlike men where women can emulate God. That's when they have more intuitive caduceus than men. We're not gonna get into why they have less misdemeanor. They don't need the structure because they have that intuitive sense because they have that creative ability but creative ability understands dying and getting rid of one stage to be able to move up and get to the next stage. It's the darkest before dawn, right? So the Asheschio who understands that birthing process, Vatishchakliyom Acharo, she specifically can laugh at the day of death because she understands that our 120 years on earth, that death is really a rebirth for something greater. And why do we sing that Friday night? Cause that's what Shabbos is all about. We're working six days and then we climb into something greater because what do we gain on Shabbat? A Nishama Yisera. You get an extra Nishama on Shabbos. The Kabbalists tell us, you get an extra, it's a second Nishama or yes, you just gain a greater Nishama but your Nishama is in a higher spiritual state of awareness because it's now Shabbat, Shabbat Kodesh. And all the toil and the work that you've been doing during these six days by the fact that you stop and say God controls the show gives that Nishama an extra birth, a boost and you are born with a sort of reborn on Shabbat with a new, a greater improved extra Nishama. That's why at the end of Shabbat, we smell Bishamin because we're going faint, that extra Nishama is leaving and the Shama is shrinking again and we're going faint because we're losing that elevated status. So we don't faint, we take some smelling salts to revive us and so we can work for another week and then go through that same process. So it's the asiaschio who understands the concept of birth is really a death and a rebirth can understand that life is really just temporary and a greater rebirth, right? And therefore we sing to her Fatishchak Leom Achron and we do it Friday night, which is also a rebirth. Let's take it a little deeper, my friends. The word emuna, faith, trustworthiness, right? To be ma'ameen. Emuna, unlike bitachon and we're not going to get into a nitty gritty discussion between bitachon, which is trust in Hashem and emuna, which is faithfulness to Hashem. But faith, emuna, faithfulness is really even when times are tough and things don't make sense. You are na'amon, you are trustworthy, you stick to it. Emuna is lush on the cave. Emuna is a feminine word, love hay ending. Emuna, emuna is a feminine word. Why is emuna a feminine word? Because emuna specifically, that faith, that ability to, through adversity, to see the light, that ability to realize that difficulties are just going to make you a better person, right? That ability to see through the external and grasp onto the value that is particularly a trait of women. What have we told? Beskuznashim sig kanios n'galomim insrayim. It was in the merit of righteous women that we got redeemed from Egypt. It's in the merit of righteous women that we'll have the future redemption. Ask of Shalom Shavadran. First of all, there's a few interesting points to be made about that statement of the rabbis. For instance, in the merit of righteous women we got out of Egypt and the merit of righteous women will be the future redemption. So it seems that there's a parallel between the exile and redemption of Egypt and the final exile and the final redemption. But there's many, many parallels. We were redeemed in the month of Nisan. We will be redeemed in the month of Nisan. The cannibalists are replete with parallels of our original exile and our original redemption back in Egypt and our final exile and final redemption. Tons of parallels. One of the needs, the merit of righteous women, merit of righteous women. Ask of Shavadran why specifically the merit of righteous women. It appears that whatever the problem was in the exile in Egypt, it was resolved by the righteous women specifically. And it would appear that in the final exile we're gonna have the same problem and it also can therefore only be resolved by women. You hear the problem, you hear the issue? Right? There's a spell. The merit of righteous women were redeemed from Egypt. That means whatever the issue was it took righteous women to get us out of it. And in the merit of righteous women will be the final redemption, which means obviously in the end of days it's gonna be the same problem and different we need the same solution. So what was the problem? And what does women have to do with it? And what's the solution? It says there's Shavadran like this. What was the state of Jews in Egypt? Were they good guys? Were they bad guys? Were they messed up? Were they okay? Were they righteous? Were they wicked? So we have two contradictory statements of the rabbis. One is, they were the 49th level of Tuma. 49th level of moral depravity. 49th level of impurity. That's why we had a rush out. They had to eat the carbon paysock. But you know, were there sticks and their shoes ready to go? They had to be chased out one more minute and they would have been down to the 50th level level and unredeemable. Every kid knows that. 49th level of impurity. 49th level of immorality. 49th level of like Tuma and lack of sanctity. And therefore God had to rush them out. Gorshu, we were chased out of Egypt. We had to get out. We couldn't stay there one more second. On the other hand, the rabbis say, Loshinu Lishonam, Loshinu Mabusham, Loshinu Shmam. They did not change, pardon me, they did not change their clothing. They did not change their language. They did not change their names. They wore Jewish clothing. They had Jewish names and they spoke a Jewish language. They spoke Hebrew or maybe they spoke in a Jewish way. So as to update Shradran's example, so you have a guy Friday night, his name is Moisha, right? And he's wearing like a black hat and he has like payas by the side of his ears and he has a beard, right? A long black coat and he's sitting in a bar on Friday night singing karaoke, but in Yiddish. 49th level of impurity, but they had Jewish names, Jewish clothing, Jewish language, which means they walk the walk and talk to talk. They had the externals, they had the structure, but inside they were completely off. Their internal values, internal sense of sense and he was off, but they had the externals. So Shradran was going on today. Walk the walk, talk the talk, we're lacking the insides. So we're all very Jewish, we buy really bonds, we all eat bagels and locks and you know, and then we go to services and then we do our thing, but inside, do we have real Jewish values? Are we connected to the divine? Or we're just paying lip service and doing what we gotta do. And whatever level of religiosity you're at, right? The externals are all great and everything, tons of kosher food and everyone can keep shabbat and we have a state of Israel and we all go to the wall, we all do stuff, and then the dance, really great, tons of synagogues and everyone's buying fillet and you got your stuff, but inside it, do we really have a connection? Or we just pull it out of our pocket because you need a religion, because you gotta get yourself bar mitzvahed, right? And then you put it back in your pocket when he gets in the way. Walk the walk, talk to talk, but we're missing the inside. So, that's what we're starting going with now. And what was it? It was the merit of righteous women. Why righteous women? Because women are compared to the Levanah and men are compared to the Chama. Women, capitalistically, are compared to the moon and men are compared to the sun. Levanah, moon, for the word, lave, heart. Chamo, sun, ha, ha, ha. Chamo, sun, for the word, moach, brain. Now, that does not mean that women are brainless and men are heartless, right? But what it does mean is, is that the focus of women, their power is their heart and the men, their power is the concept and the ideas. Just to illustrate that. Why are women, the acarisa buys, they're the ones that are really tasked, right? In a perfect world, women have the ability to do that, but in concept, they are tasked with the ones of raising the small children. That's really, that's their greatest strength around themselves. Why raising small children? Because you've got little kids about to touch the stove and he shouldn't do that, because he's gonna get burnt, it's gonna be really painful, it's a really bad idea. So, what does a mother do? Grab the kids and ah, ah! By grabbing the kid, you're telling the kid you're doing something which is dangerous, but I'm not angry at you, but I love you and now you're secure. And she doesn't have to say a thing. What does a father do? He shouldn't touch the stove, there's nerve endings at the end of your finger which communicates pain through the brain and it's dangerous, he gives them a speech, right? Kid takes their first step. The mother goes, ah! The kid's doing something great. What does a father do? Walking is very important, it keeps your little things upright and, right? Men give speeches, women gives hugs, right? You've never had this on married couples, you've never ever had this following in the conversation in your home? Dear, are you upset with me? Well, it's about time you've noticed. Well, you didn't say anything. Do I have to say something? Yes, for men you do, you have to say something, right? But women sense it and smell it, right? Absolutely, women are the laith. When you're dealing in a situation where you're walking the walk and talking and talking, you've got the externals and you have the Jewish politicians and you've got a Jewish state and you've got Jewish clothing and you've got Jewish food and everything is kosher and Shabbat is not a problem and everything is fine. When you've got all the externals but there's no heart, there's no connection, there's no meaning, you don't need more brain, you need more heart, you need a muna, you need trustworthiness, you need a connection that's what the women contribute. That was Egypt and that's our final exile. Our final exile is the exile of walking the walk, talking the talk. We have everything available to us but there's no passion, there's no excitement, there's no connection. We're struggling with it and we just checkbook Judaism and we say we fulfill our obligation but our hearts are not connected to the divine, right? And that's the concept of Asheschai, Asheschai, Fatisachliyomachrom, emuna, belief, faith, but real belief, real connection that what we see the material, there's sanctity within side of it, there's meaning within side of it. The body dies, it goes on to something greater. The six day work week gives birth to Shabbat which has an extra Neshama to it. That's the power of the Asheschai and that's why Shabbat is called Shabbat Ha Malka, the Sabbath Queen and has that feminine aspect to it because the purpose of Shabbat is to put faith, belief, God created the world, the material world is not an end, the material world is just a means to sanctify it and put our imprint on it. It doesn't define us because women don't define themselves by stuff, women define themselves by connections and emotions and feeling, men define themselves by stuff. I am a lawyer and I drive this car and this is my office and this is the watch I wear and struggle with that more. Not that women don't have the ability to be superficial, doesn't mean that men don't have the ability to be internal but the default of what we struggle with, right? That's what we struggle with. I mean, I'm so good at connections and emotions and feelings and sensing things and men are picture and structural, right? When a woman has a problem, she says, you know the house, it really is a paint job and it's so dirty, what does the husband do? Okay, I'm gonna go paint her. She didn't necessarily, she didn't mean to paint the house. She understands you don't have the money necessarily to paint the house. She's just talking. She's just talking that you know the house needs a paint job and it's really bothersome and all she wanted to say is, yeah, you know the house needs a paint job, you know, maybe someday we'll have the money for it, you know, I know it's really bothersome. That's all she wanted. She didn't want you to get on the phone and say, okay, I called the painter and then go back to your newspaper. That's not what she was looking for. She was looking for a connection and a feeling in a sense, right? Where as men, I don't want, I just want a clean shirt. I don't really clean shirts. That's very difficult. I just want a shirt! I don't want anything, I don't want a shirt, okay? Right? That's the struggle between the two. So we start with H.S. Chayol. And what do we do after H.S. Chayol? We make kiddish on wine and we make a mochi on bread. Bread. Lachem. A mochi, Lachem, min, ha arez. Who's responsible for the Lachem? Adam, was cursed. Bizeh s'apecha, tochal Lachem. You will eat bread by the sweat of your brow. So Samson Raphael Hirsch. Lachem, for the word milchoma, tabadol. Bread. Why is bread in the Torah all the time? The meal is defined by bread. Bread. What's the broche you make on bread? Ha mochi, Lachem, min, ha arez. Bread is simply wheat. You take a stalk of wheat. It's a boreh priha adama. It grows from the ground. Like carrots are a boreh priha adama. Thank you God for creating the fruits of the earth. And tomatoes are boreh priha adama. It grows from the ground. Right, it's not a tree, it's not an age, it's a adama. Wheat is boreh priha adama. You're taking wheat and it's a boreh priha adama. Why is this wheat mochi Lachem in ha arez? Cause man had to take the wheat, grind it, process it, do stuff with it, turn it around and turn it into something greater. Wheat's wonderful, but it ain't gonna keep you going. Bread is a staple. Can't go without bread. Bread only exists because of milchoma, cause of a battle. We have to battle the forces of nature and we have to form and shape it and structure it and do something with it and it becomes Lachem and therefore it gets a higher blessing and it becomes a mochi Lachem min ha arez. Why? Why are grapes? Grapes, it's not boreh priha guffin, we need a grape, you don't make a boreh priha guffin. The fruit of the vine. Grapes are a fruit like any other fruit. You take oranges and you turn it into orange juice, you don't make a fancier bracha. If anything, it goes down to blessing cause it's only considered it's not the main part of the fruit. Grapes go up in blessing. It turns it into wine and becomes boreh priha guffin. It raises the level because once again you had to take the grape and turn it into something and you turned it into something greater than it was when it started. The only things that go on the altar besides animals is bread and wine, wine libations and funny enough, oil. Right, oil. Olive oil doesn't have a special blessing cause you don't eat it. You can dip your bread into it but you don't drink it or eat it. It doesn't have a special blessing but it's the same idea, you're taking olive, bitter olive and you crush it and you turn it and you process it and it becomes olive oil. So where does olive oil come in on Shabbat? We're missing olive oil? That's where the custom comes from that really, most preferably when you light your Shabbat candles what should you use? You should use olive oil preferably. It fell out this use cause olive oil was extremely expensive and therefore the rabbis of communities when it was expensive really sort of like said it's not so important, it's not so important. Don't blow your life savings on it cause olive oil was at one time and certainly depending on where Jews were living like Siberia, right? It was really hard to come by but really, really, really you go back to the sources theoretically if it's not, you know, break of the bank, if it's not too difficult if you had a choice it really would be your preferred choice and it's making a big comeback it's making a big comeback now now that olive oil is much easier to come to. So those are put on the altar cause it symbolizes man's conquering of nature. So man provides the structure. He goes out and he battles and he creates the structure. He has the bread, he has the wine and he's taking the material world and he's turning it around into something edible and something greater than it was. But that only works if he has the heart of the Asias Chayol but the heart and the trust of the Asias Chayol needs a structure within to work. You can't just la-di-da, you know, fump around, it's all very beautiful and sit on a top and mountaintop and just stare into space. No, Judaism demands structure and connecting the concept, the heart within the material world. So we have Asias Chayol and then we take the wheat which we've turned into lechem after Al-Mulchama, our battle with nature and we've elevated it. We take the grapes which we've elevated into wine and we turn that into the beginning of a, that's how we start our meal which is sitting down and eating a meal. The meal now has structure cause our material world has been formed and shaped and it has heart and meaning cause the woman has put the heart into it. But let's take it a little deeper. What was the first, what was the bread that the Jews ate? They ate mun. Why do we have two Chalos Friday night? Because double mun sell on Friday, right? Because no mun, they weren't gonna go collect mun on Shabbat. So that's why we have lechem mission, a double bread Friday night cause double mun sell. Lechem in Hashemayah. Great debate by the way, what blessing did they make on mun? One opinion is they made Hamotilechem in Hashemayah cause they didn't conquer the material world. They just picked it up so it just came from the heaven. It's one opinion, all right? Great debate what bracket they made on mun. It's a theoretical debate. Listen to what the rabbis tell us. Lonitna Torah eloloch leha mun. Torah is only given to those that eat mun. So some people say what it meant was the Torah was given to the generation in the desert who ate mun. But that seems a little silly. That's just a historical fact which everybody knows. You know that in the desert the Jews had no food in the eight mun. Someone got appeared at Mount Sinai. What were the Jews eating those people? They were eating mun. So why would the Talmud bother to make that comment? As like, by the way you know the people that got the Torah, they had mun to eat. Yeah, like okay, so what? All right, so the deeper commentaries say that what the rabbis are really alluding to is Torah cannot be successful. Torah is not given to people unless they're mun eaters. The food that you're eating is mun. Sansan Matthew Hirsch points out a funny anomaly with the mun. When the mun fell, they had a command to go out and collect it, all right? They were obligated to collect one omer, a certain measure, a pound, whatever it was, an omer, right, for every person in the household, all right? And the Torah says that they will go out to collect the mun, right? Echad Amarbe the Echad Amami, whoever, some collected more, some collected less. But when they got that comment, they measured, they noticed a miracle that no matter how much or how little you collected in your basket was exactly one omer per person. So as Sansan Matthew Hirsch, that seems a little silly. If God's gonna do a miracle, that everyone in their house is gonna end up with exactly one omer per person. So they have to go bother, collect it for it. Let God just make it, enter into their house. It's a miracle bread coming from heaven anyways. It could have fallen anywhere, for God's sakes. And if they have to go out and collect it, so why does God make a miracle? What kind of a useless miracle is that? Like, people collect exactly, and if they came home, if they had too much, they'd put it back and go to their neighbor, and said, oh, you have too little. Why God do that? Seder, says to him, I'm sure we'll fall hurt, because it was to teach us a lesson. You cannot sit down and rely on miracles. Ain't somchinal anes, we don't rely on miracles. You could run into the middle of Lawrence and Bathurst at five o'clock in the evening, blindfolded, and you could end up not getting run over by a car. God could do that. God could split the sea. God could have you dancing around the middle of the 401 highway at five o'clock, blindfolded, and just run back and forth and could make all the cars miss you. God could do that, but that would take an overt miracle. And therefore, you're not allowed to rely on miracles. So we don't cross the street blindfolded at five o'clock in rush hour. That would take a, well, God will protect me. God could, but we don't rely on miracles. You can't do things where it would take a miracle to stay alive, all right? Total aside, interesting, many years ago when my oldest boy was married and living in Erech Yisrael, so we went to visit and it was like a little tricky. You know, there's different times when things are quieter and it was not one of the more quiet times. And we want to go to Khevro, to Morsomach Pailup, and still go to a dangerous place. So his wife was a little nervous, you know, maybe we shouldn't go, you know, it's dangerous. You can't put yourself in danger, right? And I said, listen, you go ask your Rashi, but the Froschman Levitt's son was still alive. And I said, go ask him, but Froschman Levitt's, and ask him, you know, you're right, can't put yourself in danger. It's time we don't go dangerous things for dangerous things. So he said like this, he said, you're not allowed, he says, it never says you can't, things are dangerous. Flying is dangerous, things are dangerous. You gotta do what is normal. You can't rely on miracles. Said, if the Israeli army would close a road and say we're not letting people go to Khevro now it's too dangerous and you would go anyways, that's relying on miracles. The army said it's too dangerous and then it's dangerous, right? And they said, please don't go, so then you don't go. I got to do a miracle. Of course you can do a miracle, but we don't rely on miracles. But if the army's letting people go, now we're standing there, obviously it's a trickle danger that they think it's safe enough that it's okay to do, then you're not relying on miracles. That's the natural way of the world and go. That's how we, we don't rely on miracles, okay? So you gotta go out and collect the mud. You gotta go out and work for a living. You can't sit and twiddle your thumbs and say God will have money come down from heaven. You gotta have a plan, buy life insurance, put money away, you invest, you do what you gotta do. You bicycle, yeah, you could smoke 20 packs of cigarettes today and not get lung cancer. Got to do a miracle, but you don't. You exercise and you eat healthy and you go to your doctor twice a year or whatever it is and you try to get a normal job and then you plan your finances because you can't rely on miracles. But you'll never make more money than God wanted you to make doesn't matter how, what happens. You go out and you collect, collect a lot. You'll have exactly one ohmer per person. You collect the minimum, okay, you go out and collect a little bit because you gotta collect one ohmer per person. Don't think that by working yourself to a bone, never coming home to me, do homework with your kids, fudging the laws of honesty in your business, and working in Shabbat when God said you're not supposed to, don't think you're gonna make more money by working the system. You're not gonna make more money by making God unhappy. You'll make more money by making God happy. But you can't rely on miracles, you gotta do something. That's the power of the mud. Tarot was given to the people that eat mud. Mem nun, 40 and 50 is 90. That's MS, that's truth. To people who understand what the real truth is. The truth is, you do have to work. But the truth is, you'll never have more than God wants you to have, you'll never have less than God wants you to have. That's the power of the mud. That's Shabbat. We don't know the word about Shabbat. If you don't come in on Saturday, don't bother to come in on Monday. What was going on in the 1910s and 1920s in North America, 1930s? So there are people who would have services at 6.30 Shabbat morning so they could be done by 8.30 so they could get to work. We don't judge. Don't know what I would have done in that situation myself. 100%. But that, theologically, makes no sense. How are you gonna make more money by upsetting the good Lord? That's the whole point of Shabbat. The whole point of the mud was, go to work, go out and collect it, but you're only gonna have what God has. Shabbat is taking the material world and conquering it. The Asheschai, Tishrak Leo Makro. We laugh at the material world because it's leading to a greater rebirth. The material world on Shabbat, you get an extra in the Shabbat, you're reborn on Shabbat with a bigger and greater soul. That's the power of Shabbat. So there's the heart, the emunah, the faith that the material world is darkest before dawn and there's just a world to come out there, right? And that's what Shabbat's all about, but it's not up in the mountain top and just dancing in the hills with no structure and out of touch with the reality of the world. There's bread and there's wine, which is a material world which mankind works with, turns it around, battles with it and turns it into something greater, raises his status as far as the blessing that's made on it, raises his status that is put on the altar, raises his status that that's how you start your meal. So your meal has structure, understanding of the material world, where the material world is going, but with that heart, with that emunah of Asheschai. And how do we bring Shabbat to a close, Mincha? Mincha services are beginning to get dark, are beginning to lose our Shabbat and go into the work week. We said that in Mincha we talk about the Eche Vashem Eche, Mika Misael Goyeche Barretz, the verse can do a lot of terms with you. We're talking about the days of Mashiach. We discussed the day of Mashiach. Funny enough, where does Mashiach come into this? Because the times of Mashiach are described as Yom Shekulosh Shabbat. They will be days and it will be every day will be Shabbat because then the truth will be seen. We will not have the nation to the world driving us crazy. Truth will be obvious and we'll be able to see the material world for what it is, which is just merely an opportunity for us to put our imprint on it and that battle will be so much easier with Yom Shekulosh Shabbat. So let's take it a little deeper. It says Rabbi Desler, who died in the 1950s, he said based on sources, what's gonna be the final struggle in the end of days? In the end of days, the Nicholas and the Mashiach, as we get closer to the time of Mashiach, what's gonna be the final struggle? It says Rabbi Desler, the final struggle is gonna be this work week Shabbat struggle, which was where creation started with. He said, he was talking about 1950s, early 1950s. He said, we went through a holocaust. The holocaust was a struggle of we were totally helpless. We were helpless. There was nothing we could do. The nation's world couldn't give a hoot. We had no political power. It took us out from the, so a little bit twice, again. But basically, there was very little the Jewish people as a whole could do to solve their problems. Individuals here and there did the best they could, but the nation as a whole was basically pretty helpless. And we just had to just accept it and just pray for the best. That's all we could do. It's okay, God gotta carry us through this. After the holocaust comes the final struggle, which is the flip to the opposite extreme. Kohi Vio Tsimyan Yassalia Kala Chai El-Azeh. The struggle of thinking that my strength and my power will totally protect me. Look at where we are now. We have our own country, and we have our own army, and we have our own secret service, and we have tons of money, and we're politically connected, and we have Nobel Prize winners, and we have Jewish politicians, and we have political connections, and we're connected to a lot of people, and we're money. We've never been seemingly so in control, being able to take care of ourselves so much power in the history of the Jewish people. Get dissolvent, but in the relatively modern history of the Jewish people, our own country, our own army, the government, right? When secret service all over the place, and we had Iron Domes, and we got Jewish scientists, and Jewish mutt, remember boys, remember, I always said if I was in Jewish, I'd be an anti-Semite. We are all over the place. We do control everything, for God's sakes, right? We are everywhere. Tremendous power, political clout, connections! It's the struggle of, but in the end, God controls. You have to do what you gotta do, you can't rely on miracles, and if you can't, if you thank God have the ability to create an army that obviously you should, right? And if you have the ability to make political connections, try to influence politicians, and you don't just sit in a corner and twirl your thumbs in hope for the best, you make the phone call, you go talk to them, you use your voting power, you gotta do what you gotta do, just like you can't twirl your thumbs and wait for food to come from heaven, we don't do that, we go to work, we exercise, right? We eat healthy, but in the end, who controls it all? Good Lord controls it all. That's the final battle before Messiah comes. That battle of, we have tremendous material world. We got a lot of that number six, right? We're in the final, we're in the 6,000th, the end of the 6,000th year, before the 7,000th. We're right before Shabbat, and right before Shabbat is the most hectic time of the day. You're rushing to the candles, you're rushing to the food, you're rushing to the laundry, you gotta wash, you gotta take a shower, answer your last emails, you know, send in a couple of texts, check your phone one more time before you turn it off, write a minute, try to get everything done, it's a really busy time because you're trying to get as much material world as you can before, but then God's gonna control it, so I now stop, and all stops, because the end result is gonna be the good Lord. I can't rely on miracles, and I've worked up to two 20 seconds before candle lighting, but in the end, wherever I'm gonna have it, what God decides. And that's Iqvis and the Meshikha, that's our final gullus now of using the resources the good Lord has given us, but realizing at the end, it's all gonna go his way. And since it's all gonna go his way, it gotta do Shabbat his way. And that'll be the concept, the topic of next week, right? And which will discuss this idea of, you know, the spirit of Shabbat is very beautiful, but the laws of Shabbat seem to really get you down. How do you mix it and match it and put it together? Let me just end with one small idea, then we'll take all the questions that you want. Somebody once pointed out, when we start Shabbat, we light Shabbat candles, right? Two Shabbat candles, two separate candles. Sakhor, Vishamor, right? People of a custom, if you have children, you light for every one of your children, but the key is to light two Shabbat candles, right? When we end Shabbat, we also end with a fire, right? We make Havdollah. The law of Havdollah is it cannot be a single wick. It has to be an avuka, it has to be a torch, and it has to be more than one wick twisted together or connected. So you have these Havdollah candles that have a whole bunch coming up, or even these fancy ones, but if you look carefully, it seems it's two wicks, and it can't be two separate flames, right? Even if it's two wicks, or you have your Havdollah candle, each one's a little flame, you can't see people will like bend it over, because it has to go into one unified flame. That's the power of Shabbat. When you start Shabbat, you just start everyone to their own person. I'm doing my work, you're doing your work. The husband is putting in his structure and concept to the home. The woman's putting in the heart and the emun on the trustworthiness and sensitivity into the home. Every home is doing its own little thing. The power of Shabbat, when you sit back and you realize that as much as I'm doing, the end results really all based on the good Lord gives you the ability for very different people to end up getting along. And those two candles become one. The husband and wife compliment each other because they realize each role is important. All Jewish homes can compliment each other and realize they're all important. What were the 12 tribes? 12 tribes each had their own flag, their own different colored stone on the priestly, on the ocean, on the breastplate. When they crossed the Yam Suf, when they crossed the river, when God split the sea, notwithstanding the movie, the rabbis tell us that it was really 12 paths. They each went through their own path. They were clear walls separate and they can see, because everybody has their own path, but it's one unified whole. We could all work together. The power of Shabbat is when you put everything in the right perspective, no one's competing against anybody else. No one else is gonna take away what the good Lord wants you to have, right? And whatever they have is because the good Lord wants them to have it, but if you have it's because of the good Lord wants that's what you're supposed to have and need the heart and the feeling, but it has to be within structure, but you need structure, but it needs to have content and you put the two candles together in Yan Shabbat with a beautiful flame, which leaves you into the next.